The Mystical City of God - Unabridged Version

8/12/2019 The Mystical City of God - Unabridged Version

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CITY OF GOD

HE DIVINE HISTORY AND LIFE OF THE VIRGIN MOTHER OF GOD MANIFESTED TO MARYOF AGREDA FOR THE ENCOURAGEMENT OF MEN

MYSTICAL CITY OF GOD THE MIRACLE OF HIS OMNIPOTENCE AND THE ABYSS OF HISGRACE THE DIVINE HISTORY AND LIFE OF THE VIRGIN MOTHER OF GOD OUR QUEEN

AND OUR LADY, MOST HOLY MARY EXPIATRIX OF THE FAULT OF EVE AND MEDIATRIXOF GRACE

Manifested in these later ages by that Lady to her handmaid SISTER MARY OF JESUSSuperioress of the convent of the Immaculate Conception of the town of Agreda, of the province of

Burgos in Spain, under obedience to the regular observance of the seraphic father SAINT FRANCIS

For new enlightenment of the world, for rejoicing of the Catholic Church, and encouragement of men.Translation from the Original Authorized Spanish Edition

BYFISCAR MARISON

Begun on the Feast of the Assumption 1902

MARY OF AGREDA IS KNOWN TO HAVE BEEN FAVORED WITH THE MIRACLE OFBILOCATION: ALWAYS REMAINING IN HER CONVENT AT AGREDA, SHE WAS FOR ANUMBER OF YEARS THE FIRST MESSENGER OF THE TRUE FAITH SENT BY GOD TO THENDIANS IN ARIZONA AND NEW MEXICO, U. S.

INTRODUCTIONTO THE LIFE OF THE QUEEN OF HEAVEN GIVING THE REASON FOR WRITING IT, AND

EXPLAINING OTHER CIRCUMSTANCES IN CONNECTION THEREWITH.. I should not be astonished to hear myself condemned as audacious, foolhardy and presumptuous byny person who will begin to realize (if realized it can be) that I, a simple woman, who is of herself butheer weakness and ignorance and who is, on account of her sins, most unworthy, has resolved and ttempted to write of divine and supernatural things. This condemnation will be the more justified inhese, our present times, in which the holy Church, our mother, is so abundantly supplied with teachersnd holy men, so rich in doctrines of the holy Fathers and Doctors; in this our most opportune age, whenven prudent and wise persons, full of holy zeal in the spiritual life, are disturbed and troubled at the least

mention of a higher life, looking upon visions and revelations as most suspicious and dangerous paths for he pursuit of Christian perfection. If no excuse can be found for such an enterprise in itself, or even for ttempting things that are so far above and superior to what man can hope to compass, and so far beyond ll human capacities, then we can only conclude that to undertake them is either a sign of perverseudgment or the result of an activity far surpassing all the human power.

. As faithful children of the holy Church we must confess that all the mortals, not only with the use of ll their natural powers, but with the simultaneous use of all the common and ordinary graces, are butncapable and, as it were, mute and ignorant weaklings for so difficult an undertaking as to explain and escribe the hidden mysteries and magnificent sacraments which the powerful arm of the Most High has

wrought in that Creature whom, as his Mother, He has designed to be an immense ocean of grace and rivilege and the Depositary of the greatest treasures of the Divinity. How incapable must our weaknesscknowledge itself to be, when even the angelic spirits confess that words fail them when attempting toescribe that which is so far above their thoughts and capacities. The life of this Phoenix among the

works of God is a book so sealed up that none is found among all the creatures of heaven and earth,worthy to open it (Apoc. 4, 3). It is evident then, that only the powerful Lord can unseal it; He who

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made Her more perfect than all the creatures; or She herself, the Mistress, our Queen and Mother, whowas worthy to receive and properly to appreciate her ineffable gifts. It is in her power to select suitablenstruments, and such as for her glory seem capable of manifesting these gifts in the proportion, at theme, and in the manner serviceable to her Onlybegotten Son.. I would willingly maintain that these instruments can be no other than the teachers and learned saintsf the Catholic Church, or the doctors of the schools, who have all taught the way of truth and life. Buthe thoughts and the judgments of the Most High are exalted as much above our own as heaven is exalted bove the earth and no one knows his mind and no one can counsel Him in his works (Rom. 11, 34) ; Heis that holds the scales of the sanctuary in his hands (Apoc, 6, 5), and who weighs the winds (Job 28,

5); who grasps in his hands all the orbs (Is. 40, 12), and who, by the equity of his most holy counsels,isposes of all things with weight and measure (Wis. 11, 21), assigning to each one opportune time and lace. He dispenses the light of wisdom (Ecclus. 24, 37) and by his most equitable bounty He distributes, and no one can ascend to the heavens to draw it down (Baruch 3, 29), or fetch it from the clouds, or now its ways or investigates the hidden paths thereof (Baruch 3, 31). He alone observes it as it is inself, and transfuses it as the vapor and emanation of his immense charity (Wis. 7, 25) as the brightnessf his eternal light, as the flawless reflection and image of his eternal bounty, through holy souls amonghe nations in order to make them friends of the Most High and constitute them as Prophets (Wis. 7, 27).

he Lord alone knows why and for what purpose He thus prepared me, the last of his creatures; why Hehus called and raised me, obliged and compelled me, to write the life of his most holy Mother, our Queen and Lady.. It is beyond the prudent surmise of any man that, without this influence and power of the Most High,he thought of such a work should enter into a human heart, or such an enterprise should take shape in

my mind. For I acknowledge and confess myself to be a weak woman, wanting in all virtue; therefore, ithould be far from my thoughts to approach such a work, but equally as far from me to refuse it on mywn account. In order that a just estimate may be had in this matter I will mention in simple truthomething of that which happened to me regarding this history.In the eighth year after the foundation of this convent, in the twenty-fifth of my life, obedience

mposed upon me the office which I unworthily hold at the present day, namely to be the abbess of thisonvent. I found myself much troubled, sorrowful and discouraged, because neither my age nor mynclinations were such as are requisite for governing and commanding, but they were rather such asefitted one who should be governed and obey. I knew also, that in order to invest me with this office aispensation had been obtained. On account of these and other just reasons, the terrors with which the

Most High has crucified me during all my life, were much augmented. In addition thereto God left me inreadful doubt whether I was on the secure path or whether I should obtain or lose his friendship and race.. In this tribulation I cried to the Lord with all my heart that He help me and if it be his will that Ihould be freed from this danger and burden. Although it is true that the Lord had prepared me sometimeeforehand and commanded me to accept the office, and although when I tried to excuse myself onccount of my pusillanimity, He always consoled me and reiterated his command, I nevertheless did notease my petitions, but rather augmented them. For I perceived and understood in the Lord that, although

He showed this to be his holy will, which I could not hinder, yet I was aware at the same time that heeft me free to retire and resist, and, if I wished, to act according to my weakness as a creature and in theonsciousness of total insufficiency; such is the prudence of the Lord in his dealings with men. Relyingn this kindness of the Lord, I increased my efforts to be relieved from this evident danger, which is sottle estimated by our human nature with its bad habits and disorderly passions. The Lord, however,epeated continually that it was His will and He consoled me, admonishing me through his holy angels to



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bey.. I fled in this affliction to our Queen and Lady as to my only refuge in all troubles, and after I had

manifested to Her my way of life and my desires, She deigned to answer me in these sweetest of words:My daughter, console thyself and do not be disturbed in thy heart on account of this labor; preparehyself for it and I will be thy Mother and Superior, whom thou shalt obey; and the same I will be to thyubjects. I will supplement thy deficiencies and thou shalt be my agent, through whom the will of myon and my God shall be fulfilled. In all thy temptations and troubles thou shalt take refuge with me,onfer about them with me, and take the advice, which I will give thee in all things. Obey me, and I willavor thee and will continue to be attentive to thy affliction." These were the words of the Queen, asonsoling as they were soothing to my soul. From that day on the Mother of mercy multiplied her

mercies toward me, her slave; for She became more intimate with me and continued her intercourse withmy soul, receiving me, listening to me, teaching me with ineffable condescension, giving me counsel and ncouragement in my affliction, filling my soul with the light and knowledge of eternal life and ommanding me to renew the vows of my profession in her presence. Finally this our most amiable

Mother and Lady revealed Herself still more fully to her slave, withdrawing the veil from the hiddenacraments and magnificent mysteries which are contained, though unknown to mortals, in her most holyfe. And, although this blessed and supernatural light was uninterrupted, and especially clear on her

estival days and on other occasions when I was instructed in many mysteries; yet it was not so full,requent and clear as that which was afterwards vouchsafed to me when She added the command that Iwrite the history of her life according as her Majesty herself should dictate and inspire me. Particularlyn one of these festivals of the most holy Mary the Most High informed me that He had in reserve manyidden sacraments and blessings, which He had conferred upon this his heavenly Mother in the days of er pilgrimage and that it was his intention to manifest them to me, in order that I might write themown according to her guidance. This will of the Most High, though I resisted it, was continually presento my mind for the space of ten years, until I attempted the first writing of this divine history.. Consulting about my doubts with the holy princes and angels, whom the Most High had appointed toirect this work of writing the history of our Queen, and manifesting to them how great was my

isturbance and affliction of heart and how stuttering and mute was my tongue for such an arduous task,hey replied over and over again that it was the will of the Most High that I write the life of his mosture Mother and our Mistress. On one day especially, when I made many objections and declared to them

my difficulties, and my incapability and great fears, they spoke to me these words: "With good reasonhou fearest and art disturbed, a soul, doubtest and hesitatest in a matter, where we angels ourselves

would do the same, as considering ourselves unable worthily to describe the high and magnificent doingsf the Omnipotent in the Mother of Piety and our own Queen. But remember, dearest soul, that thermament, the whole machinery of the world and all things created will sooner fail, than the words of the

Most High Many times He has promised to his creatures, and in the holy Scriptures it is recorded, thathe obedient man' shall speak of victories over his enemies and shall not be reprehensible in obeyingProv. 21, 28). And when He created the first man and gave him the command not to eat of the tree of nowledge, he established the virtue of obedience, and swearing He swore, in order to give greater ssurance to man. For the Lord has repeatedly given such an oath; for instance, when He promised to

Abraham that the Messiah should descend from his race, He added thereto the assurance of an oath (Gen.2, 16) ; the same He did when He created the first man, assuring him that the obedient shall not err. Helso repeated this oath, when He ordained that his most holy Son should die (Luke 1, i3) ; and He gave ake assurance to men that they, who should obey this second Adam, imitating Him in the obedience, by

which He restored what the first lost through his disobedience, shall live forever and that the enemy shallave no part in them. Remember, Mary, that all obedience takes its rise from God as from its first and



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rincipal source, and we angels obey the power of his divine right hand and his most just will. Weannot contravene or ignore it, because we see the immutable being of God face to face and we perceivehat his will is holy, pure and true, most equitable and just. Now this certainty, which we angels possesshrough the beatific vision, you mortals also possess in its proper proportion as wayfarers through the

words of the Lord concerning your prelates and superiors: "He who hears you, hears Me; and who obeysou, obeys Me." (Luke 20, 16). Now since obedience is rendered on account of God, who is the principal

Cause and who is the Superior of all, it is befitting to his almighty Providence that He take theonsequences of obedience, whenever that which is commanded is not in itself sinful. Accordingly theord assures us of these things by an oath, and He will sooner cease to exist, though this is impossible,

han that He will fail in his word. In the same way as the children. proceed from their parents, and all theving from Adam, multiplied from his natural being in his posterity; so also all superiors are constituted y God as by the supreme Lord on whose account we yield obedience to them; human beings to their ving superiors, we angels to our higher hierarchies of the same nature, and all beings together, in their uperiors, obey the eternal God. Remember now, that all of these have directed and commanded thee too that, about which thou still hesitatest; if thou now shouldst begin to write by mistake, intendinghereby to fulfill his commands in obedience, then the Most High would do with thy pen the same as Heid with the knife of Abraham, when he was about to sacrifice his son Isaac, for on that occasion the

ord commanded one of us angels to withhold the arm and the knife. He did not thus command us towithhold thy pen, but has ordered us with lightest breath to speed it on, and while gazing on his Majesty,o direct and assist thee by illuminating thy intellect.". Such encouragement and instruction my holy angels and lords gave me at this time. On many other ccasions the prince Saint Michael informed me of the same wish and command of the Most High. Byhe continual enlightenments, favors and instructions of this great prince, I have understood greatacraments and mysteries of the Lord and of the Queen of heaven; for this angel was one of those, whouarded and assisted Her and who were delegated from the angelic choirs, as I will relate in its placePart I, 201-206). He is at the same time the general patron and protector of the holy Church. He was apecial witness and faithful minister of the mysteries of the Incarnation and Redemption. This I have

ften heard of Saint Michael himself, who showed me singular favors in my troubles and dangers, and as promised me his assistance and direction in this undertaking.0. In addition to all this and other facts, which need not here be mentioned, and in addition to what Ihall say farther on, the Lord has directly, in his own person, commanded and manifested to me his will

many times, and in words which I shall presently repeat. He said to me one day on the festival of theresentation of most holy Mary in the temple: "My spouse, many mysteries pertaining to my Mother and

he saints have been made manifest in the Church militant; but many are still hidden, especially thenterior secrets of their lives, and these I wish now to make known; and I desire thee to put them down in

writing according as thou art directed by the most pure Mary. I will reveal and explain them to thee; for ntil now I have, according to the hidden designs of my wisdom, kept them in reserve, because the timeor revealing them was not befitting or opportune to my Providence. Now, however, it is, and it is my

will that thou write. Obey, soul!"1. All these facts which I have mentioned, and many more which I could mention, would not have beenrgent enough to rouse my will to an enterprise so arduous and so foreign to my condition, if to themad not been added the motive of obedience to my superiors, who are set to govern my soul and teach

me the way of truth. For certainly my mistrusts and fears were not so unimportant as to permit me toome to a full decision without their commands in so great a matter, when in resolving upon others, alsoupernatural and vastly less difficult, I rely so much on the guidance of obedience. As an ignorant womanhave always sought this northstar, for it is a duty incumbent on all to test all things, even though they



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eem to be most noble and excellent beyond suspicion, by the approbation of the teachers and ministersf the holy Church. Such assurance I have been solicitous to procure for the direction of my soul, and

more particularly in this undertaking of writing the life of the Queen of heaven. I have frequently tried torevent my superiors from being moved by any accounts of my interior experiences, disguising, as muchs I could, many things, and in tears begging the Lord to enlighten them and to fill them with mistrustgainst me, to watch over them lest they be deceived or lest they permit me to be deceived or

misdirected. Many times I have desired that the very thought of allowing me to engage in this enterprisewould fade from their minds.2. I will also confess that the demon, availing himself of my natural dispositions and of my fears, has

made great efforts to hinder this work by seeking to terrify and afflict me. He would no doubt haveucceeded in keeping me from it if the zeal and persistence of my superiors had not counteracted myowardice. In this persecution the Lord, the most pure Virgin and the holy angels often took occasion toenew their enlightenment, their tokens and wonders. Nevertheless, in spite of all this, I deferred, or topeak more appropriately, I resisted this undertaking many years; I refused compliance, as I will describeurther on, not having the boldness to attempt the execution of something so far above all my powers.

And I believe that this was not without special providence of his Majesty; for in the course of those yearso many things have happened to me, and I may say, so many mysterious and various difficulties

ntervened, that I would not have been able to preserve the tranquillity and quiet of spirit, which isecessary for retaining the proper light and information; for not in all states of mind, though they are of he highest and most advanced, can the soul engage in that exalted activity which is necessary toorrespond to such exquisite and delicate influences. In addition to this, there was still another reason,amely: During this protracted delay I could inform myself and assure myself of the truth of these thingsot only by means of the new enlightenment, which grew as time passed on, and by the prudence whichxperience gives, but also by the persevering insistence of the Lord, of the holy angels and of myuperiors, under whose obedience I lived. Likewise an opportunity was given me to quiet my fears and

misgivings, to overcome my cowardice and perplexity, and to trust that to the Lord, which I would notrust to my weakness.

3. Confiding then in the great virtue of obedience, I resolved in the name of the Lord and of my Queennd Mistress to lay aside my reluctance. I call this virtue great, not only because by it the most noblectivities in the faculties of a creature, namely the mind, the judgment and free will, are offered as aolocaust to the Lord; but also because no other virtue ever assures success more unfailingly thanbedience; for by it the creature then does not operate of itself alone, but also as an instrument of himhat governs and commands. This was the assurance of Abraham, when he overcame the force of theatural love for his son Isaac (Gen. 22, 3). And if it was sufficient for such an act, and sufficient toetain the sun and the heavens in their swift course (Josue 10, 13), it can certainly be sufficient tonfluence the movement of the earth. Perchance if the hand of Oza had been guided by obedience, he

would perhaps not have been punished as presumptuous in touching the ark. Well do I know that I ammore unworthy than Oza in stretching out my hand to touch, not the lifeless and figurative ark of the old ovenant, but the living Ark of the New Testament, which contained the manna of the Divinity, theource of grace and the New Law. But if I remain silent, I fear with good reason to disobey most highommands, and I could exclaim with Isaias: "Woe is me because I kept my peace!" (Is. 6, 5). Therefore,

my Queen and Lady, it is better that thy benignest goodness and mercy and the blessings of thy liberaland should shine forth through my base and unworthy efforts; it is better that I should experience thylessings in obeying thy commands, than that I should fall into thy displeasure. It will be a work of thylemency, O purest Mother, to raise the poor from the earth and to execute through a weak and unfitnstrument, a work so difficult; for thereby Thou shalt magnify thy condescension and the graces which



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hy most holy Son communicates to Thee. Moreover Thou thereby shalt exclude that deceitfulresumption, which might make us imagine that by human efforts, or by earthly prudence, or by the forcend authority of deep discussion, this work is accomplished. Thou thereby showest, that by divine virtuehou awakenest anew the hearts of the faithful, drawing them toward Thee, Thou fountain of kindnessnd mercy. Speak therefore, O Lady, that thy servant may hear with an ardent desire fully to obey TheeI Kings 3, 19). But how can my desires ever reach or equal my indebtedness? A befitting response on

my part will be impossible, but if it were possible, I would desire to give it. O powerful and exalted Queen, fulfill thy promises by manifesting to me thy graces and attributes, in order that thy greatnessmay be made known and heralded through the nations and generations. Speak, O Lady, for thy servanteareth; speak and magnify the Most High in the powerful and wonderful works, which his right hand erformed for Thee in thy most profound humility. Let them flow from the hollow of his hands filled

with hyacinths into thine (Cant. 5, 14), and from thine to thy devout servants, in order that the angelsmay bless Him, the just magnify Him, and the sinners seek Him. Let all of them see the example of thyighest sanctity and purity, and by the grace of thy most holy Son, let me be favored with this mirror and fficacious rule, by which I can set my life in order. For this is to be the principal purpose and firstbject of my solicitude in writing thy life. This Thou hast repeatedly intimated to me, condescending toffer me a living pattern and a mirror without flaw, in which I should see and according to which I

hould adorn my soul, so as to become worthy to be thy daughter and the bride of thy most holy Son.4. This shall be my whole object and intention; and therefore I shall not write as a teacher, but as aisciple; not as one instructing, but as one trying to learn, knowing that it is the duty of women to beilent in the holy Church, and to listen to the teachers (I Cor. 14, 34). But as an instrument of the Queenf heaven I will declare what She deigns to teach me and whatever She commands me; for all the soulsre capable of receiving the Spirit, which her divine Son has promised to pour out over men of allonditions (Joel 2, 28). The souls are also able to communicate it in a befitting manner, whenever aigher authority acting according to the dispensations of Christ's Church so disposes. I am nowonvinced that the Church has authorized this history through my superiors. That I should err is possible,nd to an ignorant woman, natural; but then I err, while obeying and not acting of my own free will; thus

remit myself and subject myself to those who are my guides and to the correction of the holy CatholicChurch, to whose ministers I fly in all my difficulties. And I wish that my superior, teacher and onfessor be a witness and a censor of this doctrine, which I receive, and also a severe and vigilant judgef the manner in which I put it into practice, or fail in the fulfilling of the obligations consequent uponhis blessing.5. Pursuant to the will of the Lord and the command of obedience, I have written for the second timehis heavenly history; for during the first writing of it, though the light by which I perceived the

mysteries was abundant and fruitful in proportion as my shortcomings were great, my tongue wasnequal to the task of finding the proper terms, and my pen not swift enough for a full statement. Imitted some things, and with the lapse of time and by the aid of new enlightenments, I found myself etter prepared to write at this second time. Nevertheless, there always remains much of what Inderstood and have seen, which I must leave unsaid; since to say all will never be possible. Besideshese reasons, there was another known to me in the Lord, namely; That in my first writing my mind was

much hindered from attending to the matter and arrangement of this work by my temptations and greatears. They raised such tempests of contrary thoughts and suggestions within me, that, deeming it thereatest presumption to have attempted such an arduous task, I concluded to burn it. And I believe thathis did not happen without the permission of the Lord, for in the turbulency of my soul I could notresent myself in a state entirely befitting and desirable to the Lord for writing and engraving into myeart and spirit his doctrine, as He commands me to do now and as can be seen from the following event.



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6. On one of the festival days of the Purification of Our Lady, after having received the most holyacrament, I wished to celebrate this holy festival, which was the anniversary of my profession, with

many acts of thanksgiving and of total resignation to the Most High, who without any merits of mine had hosen me as his spouse. While I was thus exciting these affections, I felt in my interior a most powerfulhange accompanied by abundant light which raised me and urged me strongly and sweetly toward thenowledge of the essence of God, his goodness, perfections and attributes, and to the disclosing of mywn misery (Wis. 8, 1). And these different things, which were placed before my understanding at onend the same time, produced in me various effects: The first was that all the attention of my mind and all

my aspirations were raised on high; the other effect was, that I was humbled in mind to the very dust, inuch a way that it seemed to take away my own existence. At the same time I felt a most vehementorrow and contrition for my grievous sins, joined to the determination to amend and to renounce all

worldly things, aspiring instead toward complete love of God. In these affects I remained as if nnihilated, and the greatest pain seemed but consolation, and death, but life. The Lord having pity on

my faintness, in sheer mercy, spoke to me: "Be not dismayed, my daughter and spouse, for in order toardon, to wash and to purify thee from thy sins, I will apply my infinite merits and the blood, which Ihed for thee; animate thyself to desire all perfection in imitation of the life of the most holy Mary. Writea second time in order that thou mayest supply what was wanting and impress her doctrines on thy

eart. Do not again irritate my justice, nor show thyself thankless for my mercy by burning what thouhalt have written, lest my indignation deprive thee of the light which, without thy merits, thou hasteceived for the manifestation of these mysteries."7. I immediately thereupon saw the Mother of God, who also spoke to me: "My daughter, as yet thouast not derived becoming fruit for thy soul from the tree of life, which was offered thee in the writing of

my history, nor didst thou enter into the substance of its contents. Thou hast scarcely yet thought of thisidden manna, nor hast thou attained that perfect and ultimate preparation, which the Almighty requiresn order to engrave and imprint, in a proper manner, my virtues into thy soul. I am to give thee theefitting qualities and perfections for that which the divine right hand is to accomplish in thee. I havesked Him that, through my intercession and through the abundant graces conferred upon me, I be

ermitted to adorn thee and compose thy soul, so that thou mayest turn again to the writing of my lifewith less attention to the material and more to the spiritual and substantial part of it. Remove theindrances which oppose the currents of divine grace flowing to thee from the Almighty through me and

make thyself capable of readily accepting the full portion assigned to thee by the divine will. See thathou do not curtail or limit it by thy shortcomings and imperfections." Thereupon I saw that the divine

Mother clothed me in a garment whiter than the snow and more shining than the sun; and She girded mewith a most precious girdle and said:This is a participation of my purity." I also asked for the infused science of the Lord, which should erve me as most beautiful hair for my adornment and for other precious gifts and presents, the value of

which I saw and knew was great, but which I was not able fully to estimate. After having thus adorned me, the heavenly Lady said: "Work faithfully and earnestly to imitate me and to be my most perfectaughter, engendered of my spirit, nourished at my breast. I give thee my blessing, in order that in myame and under my direction and assistance thou mayest again resume thy writing."8. The whole of this holy life of Mary is divided, for greater perspicuity, into three parts. The first treatsf all that pertains to the first fifteen years of her life, from the moment of her most pure Conceptionntil the moment when in her virginal womb the eternal Word assumed flesh, including all that the Most

High performed for Mary during these years. The second part embraces the mystery of the Incarnation,he whole life of Christ our Lord, his Passion and Death and his Ascension into heaven, thus describinghe life of our Queen in union with that of her divine Son and all that She did while living with Him.



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he third part contains the life of the Mother of grace during the time She lived alone, deprived of theompanionship of Christ our Redeemer, until the happy hour of her transition, Assumption and crownings the Empress of heaven, where She is to live eternally as the Daughter of the Father, the Mother of theon and the Spouse of the Holy Ghost. These three parts I subdivided into eight books, in order that they

may be more convenient for use and always remain the subject of my thoughts, the spur of my will and my meditation day and night.9. In order to say something of the time in which I wrote this heavenly history, it must be noticed that

my father, brother Francis Coronel, and my mother, sister Catharine de Arana, my parents, founded inheir own house this convent of the discalced nuns of the Immaculate Conception by the command and he will of God, which was declared to my mother, sister Catharine, in a special vision and revelation.his foundation took place on the octave of the Epiphany, January 13th, 1619. On the same day we took

he habit, my mother and her two daughters; and my father took refuge in the order of our seraphicather Saint Francis, in which two of his sons had already been living as religious. There he took theabit, made his profession, lived an exemplary life, and died a most holy death. My mother and myself eceived the veil on the day of the Purification of the Queen of heaven, on the second of February, 1620.

On account of the youth of the other daughter her profession was delayed. The Almighty in his sheer oodness favored our family so much, that all of us were consecrated to Him in the religious state. In the

ighth year of the foundation of this convent, in the twenty-fifth of my age, in the year of our Lord 1627,oly obedience imposed upon me the office of abbess, which to this day I unworthily hold. During therst ten years of the time in which I held this office, I received many commands from the Most High and

rom the Queen of heaven to write her holy life, and I continued in fear and doubt to resist theseeavenly commands during all that time until the year 1637, when I began to write it the first time. Onnishing it, being full of fears and tribulations, and being so counseled by a confessor (who directed meuring the absence of my regular confessor), I burned all the writing containing not only this history, but

many other grave and mysterious matters; for he told me, that women should not write in the Church. Ibeyed his commands promptly; but I had to endure most severe reproaches on this account from myuperiors and from the confessor, who knew my whole life. In order to force me to rewrite this history,

hey threatened me with censures. The Most High and the Queen of heaven also repeated their commandshat I obey. During this second writing, so abundant was the light concerning the divine Essence, soopious were the blessings of the divine right hand for the renewal and vivification of my soul in theeachings of my heavenly Mother, so perfect were the instructions and so exalted were the sacramentsommunicated to me, that it was necessary to write another book in connection with this history, the titlef which will be: "Laws of the Spouse; heights of his divine love and fruits gathered from the tree of lifef most holy Mary, our Lady." By divine favor I begin rewriting this history on the eighth of December,655, on the day of the Immaculate Conception.



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CITY OF GOD

APPROBATIONSHE first Pope officially to take notice of Ciudad de Dios" was Pope Innocent XI, who, on July 3,686, in response to a series of virulent attacks and machinations of some members of the Sorbonne,nown to be Jansenists, issued a breve permitting the publication and reading of the "Ciudad de Dios."imilar decrees were afterward issued by Popes Alexander VIII, Clement IX and Benedict XIII. Theseecrees were followed by two decrees of the Congregation of Rites, approved by Benedict XIV and

Clement XIV, in which the authenticity of "Ciudad de Dios" as extant and written by the Venerableervant of God, Mary of Jesus, is officially established. The great pope Benedict XIII, when he wasrchbishop of Benevent, used these revelations as material for a series of sermons on the Blessed Virgin.

On Sept. 26, 1713, the bishop of Ceneda, Italy, objecting to the publication of the "City of God," waseremptorily ordered by the Holy Office to withdraw his objections as, interfering with the decree of ope Innocent XI for the universal Church.he process of canonization of Mary of Agreda was promoted by the Spanish bishops and other eminent

men of the Church soon after her death in 1666. It has resulted so far in securing her the title of Venerabilis, thus clearing the way to her beatification, for which, let us hope, God will soon raise aromoter among the many pious and eminent men who hold in esteem her writings and have learned of

er holy life and of the miracles wrought at her tomb.he Redemptorist Fathers published a new German translation in 1885, which was approved and highly

ecommended by the Bishop of Ratisbon in the following terms:We take pleasure in giving our episcopal, approbation to the annotated translation of the Spanishriginal "Ciudad de Dios" of Mary of Jesus and recommend this book, which will surely edify all readersnd be the occasion of great spiritual blessings."

Ratisbon, September 29, 1885.GNATIUS, Bishop of Ratisbon.

Notable is the high recommendation of the Prince Archbishop of Salzburg, Apost. Legate, Primate of Germany, etc.According to the decrees of Pope Innocent XI and Clement XI the book known as 'Ciudad de Dios'

written by the Venerable Servant of God, Maria de Jesus, may be read by all the faithful."A number of episcopal approbations, the recommendations of four renowned universities, namely, of oulouse, Salamanca, Alcala and Louvain, and of prominent members of different orders, coincide inxtolling the above-named work. The learned and pious Cardinal D' Aguirre says that he considers all thetudies of fifty years of his previous life as of small consequence in comparison with the doctrines heound in this book, which in all things are in harmony with the Holy Scriptures, the Holy Fathers and

Councils of the Church. The Venerable Superior-General of St. Sulpice, Abbe Emery, adds: "Only since Iead the revelations of Mary of Agreda do I properly know Jesus and his Holy Mother

We therefore do not hesitate-in granting our episcopal approbation to Ciudad de Dios"-and wish toecommend it to the faithful and especially to our clergy."RANZ ALBERT, Archbishop.

Archiepiscopal Chancery, Salzburg.eptember 12, 1885.

A more recent official approbation of "Ciudad de Dios" is from the Bishop of Tarazona, prefacing theew edition of 1911-1912.We, Dr. James Ozoidi y Udave, by the grace of God and of the Apostolic See, Bishop of Tarazona,

Administrator Apostolic of the Diocese of Tudela, etc., etc.Having charged the priest Don Eduardo Royo, chaplain and confessor at the convent of the Immaculate



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Conception of Agreda, carefully and exactly to compare the manuscript which is to serve as copy for therinting of the new edition of the "City of God" now about to be published by the religious of the aboveamed convent, with the authenticated autograph manuscript of that work there preserved, and havingscertained by a personal revision of a great part of the manuscript that the said priest has diligently andaithfully fulfilled this charge imposed upon him by us:

We now therefore certify that this present edition of Ciudad de Dios,' with the exception of a few mererthographic modifications, is entirely conformable to the autograph of that work as composed and

written by the Venerable Mother Mary of Jesus of Agreda.arazona, April 7, 1911.AMES, Bishop of Tarazona.inally follows the official approbation of the Right Reverend Bishop of the Fort Wayne Diocese, where

his English translation is published.Rome City, Ind., Aug. 24, 1912.

he Rev. George J. Blatter, Dear Rev. Father:-My Imprimatur is herewith granted to your English translation of the work entitled 'Ciudad de Dios,'Wishing you every blessing, I remain,Devotedly in Domino,

H. J. ALERDING, Bishop of Fort Wayne.he author has made use of capital letters in the text slightly at variance with common usage, in order tovoid complication and secure greater clearness. The paragraph numbers are those of the newest Spanishdition of "Ciudad de Dios" in 1912. In the abridgment they vary slightly.



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CITY OF GODTESTIMONIES

What the Universities of Europe, the Religious Orders and Learned Men Say of the "Ciudad de Dios." ORTY years after the first appearance of the "Ciudad de Dios" the great universities of Europe werealled upon to give their opinion about this great work. All the faculties, except the Jansenistic membersf the Sorbonne at Paris, published highest recommendations. At the same time the learned men andeachers of each religious order that maintained institutions of learning in Europe, were asked to

ontribute their opinions. The following religious orders complied: The Augustinians, Benedictines,Carmelites, Dominicans, Jesuits, Cistercians, Basilians, Trinitarians, Mercedarians, Minims,Hieronymites, Premonstratensians, Reformed Augustinians, Theatines, Minors of the Regular Clergy, allnanimously endorsing the favorable decision previously published by the University of Salamanca. Tohe approbation of nearly all the Universities and Religious Orders, were then added the high eulogiumsf other learned men, great divines, bishops and princes of the Church and of the Popes and the Roman

Congregations. As a sample of what these witnesses said concerning the wonderful "Ciudad de Dios," weere select the official approbation of the University of Louvain, one of the great Universities of Europe.

After pointing out that God's power of giving private revelations to whom He chooses, must not beircumscribed, and after referring to some general rules in regard to private revelations, the document

roceeds to say:Now, while abiding the decision of the Church concerning the revelations, which are given us under thetle of The City of God, we, having read the whole work, say and are of the opinion, that the faithful canead it without danger to their faith and without damage to the purity of morals; for there is not foundnything within it, which could lead to relaxation or to indiscreet rigor; but on the contrary, we haveome to the conclusion that it will be most useful for enlivening and augmenting the piety of the faithful,he veneration of the most holy Virgin, and the respect for the sacred mysteries."The strong and the weak, the wise and the ignorant, and in fine, all the world will gather richest fruitrom the reading of these books: for they contain what is most sublime in theology and in a style soimple, easy and perspicuous that, in order to enter deeply into an understanding of the holy mysteries,o more is necessary than to read them with sound judgment."Combined with this simplicity are found many doctrines and valid proofs, free from contradictions andot easily found in other writings. This History explains more than a thousand difficulties in holycripture, in a manner equally natural and wonderful. At every step are encountered exquisite

nterpretations, until now unknown, and which had been hidden beneath the mere letter, but are laid openn these writings and brought to the light In short, the whole work is a beautiful web of scriptureassages which, though spun from its different books, are directly and specially woven into a whole for he purpose intended by the Venerable Mother."In addition thereto the instructions given by the most holy Virgin at tile end of each chapter contain the

urest morality, instruct, entertain, and at the same time sweetly inculcate the love of virtue andbhorrence of vice, painting them in the most vivid and natural colours. They do not only convince thentellect, but they contain such a special unction, that they enkindle a sacred ardor in the soul. In

meditating upon them one certainly will experience a delight not met with in ordinary writings; and themore they are read the greater is the delight experienced. Finally, the whole work contains something sonwonted and attractive that, once begun, the reading of it can scarcely be relinquished."The novelty and variety found in these writings delight and recreate the reader beyond all that isleasant in the world, at the same time instructing him and inspiring him with new fervor. All can easilyersuade themselves that, if the interior life of Christ our Lord and of the most holy Virgin was not justs described in these books, it could certainly have been like it; and that it would have been well worthy



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f Them, if it was as it is there depicted. All that is there said is befitting the majesty and humility of Christ, and in correspondence with the holiness of the Virgin and the dignity of the Mother; since there isound nothing in the whole work which was not worthy of both one and the other.Notwithstanding all this, we should not at all wonder if the book met with men who are disposed to beritical; for what book is there which can hope to escape the opposition of the people of our times? Godas not even provided that the sacred Scriptures should be free from such attack among the greater part of he learned of this world. The whole philosophy of the pagans causes them to join the number of those

who are opposed to the cross of Christ crucified; and among that number are also the libertines of our ay."Of course there are certain points in this work which might give rise to apparent difficulties, and somef them occurred, and do occur, to us. But, in accordance with what we have said of the excellence andsefulness of this work, we have come to the conclusion that these few passages must not hinder us fromiving it the commendation already given; besides, we must confess that we might possibly be ourselves

mistaken in making these objections."This seemed to us the most reasonable course, since in this book there is something more than human.

Anything so excellent and sublime cannot be ascribed to an over-excited imagination, since the wholework is consistent throughout. Nor can it be believed to be the work of a perverted mind, for, with a

onstant equanimity, it treats of the most deeply hidden and abstruse matters without involving itself inny contradictions; though often also it descends to innumerable minute and particular circumstances."There are contained in this work such noble, such devout circumstantial and pertinent discourses, asannot be the result of mere discursive thought. Nor can it be attributed to the demon; for, fromeginning to end, it suggests and breathes nothing but humility, patience and endurance of hardships."Therefore, just as 'Ciudad' must without a doubt be attributed to the venerable Mother of Agreda, whos claimed as its author, so she cannot have composed it without particular help from on high. Our onclusive opinion is, that the City of God, for the good of the public, and for the advantages to beerived there from, should be brought forth to the light. This is our judgment, which we submit entirelyo the supreme decision of the Holy See, to whom alone belongs the right of finally judging such

writings."ouvain, 20th of July 1715.

Signed) HERMANN DAMEN,Doctor, Professor Ordinary and Regent of the Theological Faculty, Don of Saint Peter, President of theCollege of Arras, Censor of Books, etc.

ANTON PARMENTIER,Doctor, Professor Ordinary, Regent of the Theological Faculty, President of the Great College of

heologians, etc.



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CITY OF GODSPECIAL NOTICE TO THE READER

REVELATIONS

NOTHING that essentially differs from the teachings of the Catholic Church can rightfully be taught or elieved by any man or under any pretext. Moreover, even the essential doctrines can be taught andxpounded only in the sense and spirit approved, or at least not disapproved, by the Church. This at once

will establish the position which private revelations, whether coming from Heaven or originating fromallucination, merely human or devilish, hold in the Church of God.here can be no doubt that God can and does manifest to chosen souls hidden things in addition to what

He teaches through the public ministry of His Church. It is also an accepted truth that He sometimeseveals them to his friends for the express purpose of communicating this extra knowledge to other wellisposed persons through the natural and human means at the disposal of those receiving his revelations.hese manifestations He invariably surrounds with enough evidence to satisfy all requirements of aautious and well founded human belief. It follows naturally that whenever He thus surrounds privateevelations with evidences of their heavenly origin, He will be pleased with a rational and loving belief nd dissatisfied with a captious and obstinate unbelief of the facts or truths thus privately revealed.

Where, however, these external evidences are wanting, or wherever holy Church intimates the least directr indirect disapproval, there any faith in private revelation would be not only foolish, but positivelywrong.

FULL APPROVAL

he Church has as yet given no public and full approval to private revelations of any kind; nor will shever do so, since that would be really an addition to the deposit of faith left by Christ. But tacitly andndirectly she has approved many private revelations, and among them the writings of Mary of Agreda.he could well do so, since there are no writings of that kind which exhibit more reliable human proofsf divine origin than the "Ciudad de Dios" of the Venerable Servant of God, Mary of Jesus of Agreda.he existence of the Bible justifies the query, whether there are not other books that have been writtennder supernatural guidance, though we know of course that none of them can ever have the samemportance and authenticity as the Bible. For the Bible was provided as the record of the generalevelations of God to mankind at all its stages to the end of times.

A VAST FIELD BETWEEN

vidently there remains an immense domain of truths outside the range of natural human knowledge andot specially revealed in the Bible. You will at once say: that whole field is covered by the one trueeligion. Of course it is. The teaching and ministry of men especially appointed for that purpose, theractice and example of those eminent in the Christian virtues, the writings of those versed in higher ruths, are the ordinary means of spreading truth and leading men to their great destiny. But besides allhis, history proves that God, for special purposes, often grants to his friends higher insight intoupernatural truths and facts, which, if at his command they are recorded in writing, are intended by Hims an additional source of higher knowledge and well deserve to be considered as private revelations.

EARMARKS OF DECEIT

ast ages simply teem with writings that claim to be derived from or based on divine revelation or nspiration. Many of them are clearly nothing but frauds, showing the signs of conscious or unconsciousallucination. Many again seem beyond mere natural human powers of insight, but at the same time inheir authorship and tendencies show nothing divine or beneficent, thus proving that besides human error nd malice the sinister and treacherous know ledge of malign spirits often finds its way into such

writings. Ancient sorcery and magic and modern spiritism have their root in this sort of preternatural



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ommunication.TO BE CLOSELY SCRUTINIZED

Hence it would be foolish not to demand the closest inquiry into anything put forward as privateevelation. Fortunately it is easy to apply sure and unfailing tests. All that is necessary, is to ascertain theharacter and motives of the writer and the result or drift of his writings. Mahomet proves himself anpileptic adventurer and his Koran a travesty of Judaism and Christianity, settling like a blight uponivilization. Joseph Smith and his companions turn out to be rebellious incendiaries and murderers andheir book of Mormon a ridiculous fake, establishing a fanatic and bigamous theocracy. The fakir Dowieretending prophecy, ends as a lunatic in a bankrupt Zion, yet leaving millions to his relatives. Theumbugging Eddy, after crazy-quilting scraps from the Bible with shreds of Buddhism, Brahmanism andheosophy, shuffles off her wrinkled coil amid a numerous following of dupes who rather expected her

aked science to keep her perpetually alive or raise her up from the dead.s there any difficulty in discovering the fraud in revelations of such a kind? Yet they claim divinenspiration and very often contain passages which show sources of information and deceit not altogether uman. The sinister manifestation of spiritism and the astounding information, often furnished by

mediums, are not all sleight of hand or illusion of the senses; some of these things can be explained onlyy assuming interference of a sinister spirit world.

REALLY ANOTHER ARGUMENT FOR PRIVATE REVELATIONS

Would it not be absurd to concede the communication with evil spirits or departed souls, damned or therwise, (and all reasonable people concede it), and deny the possibility of communing with the goodpirits or souls and with God? Who would want to limit the power of God in this way? It will not do tolaim that all the communication of God and the good spirits takes the ordinary course provided in theublic ministry of the true religion. For it does not. Saint Paul saw things that he dared not reveal,hough he was not slow in writing down his other revelations. The doctrine of the Immaculate

Conception and the Infallibility was privately revealed many times before they were officially defined andccepted as self-understood truths by all reasonable men. Before these doctrines were defined, who hadhe greater prudence and insight? Those people who refused to believe these truths because they were

rivately revealed, or those who examined those revelations and finding them humanly credible, and notontrary to the true religion, simply accepted them as revealed by God? I should think the latter showedhemselves ahead of their times and far more enlightened in their belief than the former, who persisted infinical unbelief concerning all private revelations.

NO DIFFICULTY TO DISTINGUISH THE TRUE FROM THE FALSE

f we find that the author of alleged private revelations has been a faithful adherent of the one trueeligion established by God, that he has led a good and blameless life, that his writings do not runounter to the Bible nor to the public teachings of the true Church, that he was not actuated by motives of elfish gain, pecuniary or otherwise, that the writings themselves tend toward the practice of perfectionoth as far as the writer as well as the reader is concerned, that they have not been openly disapproved byhe Church; then certainly, if the information recorded is such that it would presuppose supernaturalnspiration or direct communication with the higher world, we are not justified in immediately rejectinghe writings as fraudulent. Closer examination may easily lead to reasonable certainty that they arerivately revealed. But we all know that this acceptance can never mean anything more than a mereuman belief, not the belief of faith, such as for instance is demanded by holy Scripture. In fact, as soons any such writing lays claim to implicit faith, it certainly is no revelation and ought to be rejected atnce as spurious.

MARY OF AGREDA

he was the daughter of Francis Coronel and Catherine of Arana, born April 2, 1602, in the small town



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f Agreda near Tarazona in Spain. In 1617 she entered the convent of the discalced Franciscan Nuns inhe Convent of the Immaculate Conception in Agreda and took her vows one year later. In 1625 she washosen abbess, much against her wishes, and, except during a short intermission, was re-elected everyhree years until she died, in 1665. The fame of her prudence and foresight, not only in the governmentf her convent but in other matters, soon spread outside the convent walls and persons of the highest rank n state and Church were eager to obtain her counsel in important affairs. King Philip IV visited her everal times in her convent and corresponded with her about national affairs for many years.

But she was no less famous for her exalted virtues. In many respects her life was a faithful copy of that of t. Francis. The miracle of bilocation related of her is in fact more remarkable and lasted a longer time

han that recorded anywhere in the lives of the saints. Her good sense, her truthfulness, her sincerity, her umility, her unselfish love of God and man eminently adapted her for the communication of messagesrom God to men.

WHAT INDUCED HER TO WRITE

n all writing that lays claim to private revelation, the motives of the writer must be closely scrutinized. If appears to be a self-imposed task, for selfish ends, pecuniary or otherwise, tending to particularity in

eligious teachings or practice not approved by the established faith or written without knowledge or onsultation of the rightful superiors, it ought to be rejected as spurious. God will reveal nothing for such

urpose or under such circumstances, and He will permit human error and deceit and the sinister nfluence of hell to run their natural course. Nothing of all this appears in the writings of Mary of Agreda. Though she was urged interiorly and exteriorly to record the facts of history revealed to her oncerning the Mother of God, she resisted for twelve years and was finally induced to write onlyhrough the positive commands of her superiors. Reluctantly she began her history in the year 1637 andnished it in the year 1645, continually asking to be relieved from the task because she thought herself nworthy. As soon as the insistence of her superiors relaxed and an error of judgment on the part of anutside confessor gave her a plausible excuse, she burned all her writings, thus destroying the labor of

many years. When this came to the knowledge of the higher authorities and when they insisted on her ewriting the history which continued to be supernaturally made known to her, she again succeeded in

elaying the task for ten years. Only the strictest command under obedience and the threat of censuresnally induced her to write the manuscript which she began in 1655 and finished in 1665, and which istill preserved in the convent of Agreda.

WHY REVEALED TO A WOMAN

t is to be remembered that God's almighty power is restricted to no particular instrument; He creates outf nothing. In the case of Balaam, he used not only that wicked man but even his beast for specialevelation. It does seem that He prefers women for private revelation. He chose men to reveal the greatublic truths of the Bible and to attend to the public teaching, but to women in the new law He seems toave consigned the task of private revelations. At least most of the known private revelations have beenurnished to us by women and not men. We must infer from this that they are better adapted for this

work. In fact, no special learning or great natural insight is required of a messenger; such qualities mightend to corrupt or narrow down the inspired message to mere human proportions, whereas privateevelation is given precisely for the purpose of communicating higher truths than can be known or nderstood naturally. Humility, great piety and love, deep faith are the requisites of God's special

messengers. Women as a rule are more inclined to these virtues than men, and therefore are not so apt torim the message of God down to their own natural powers of understanding. In choosing women for hispecial revelations He gives us to understand from the outset, that what He wishes to reveal is above theatural faculties of perception and insight of either man or woman.

HOW WAS "CIUDAD" RECEIVED?



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As soon as the "City of God" appeared in print it was welcomed and extolled as a most wonderful work.he different translations found no less enthusiastic welcome in nearly all the European countries. Itecured the immediate approbation and encomium of the ordinaries, the universities, the learned andminent men of Christendom. There is probably no other book which was so closely scrutinized by thosen authority, both civil and religious, and afterwards so singly approved as the "City of God." By order f Innocent XI, Alexander VIII., Clement IX., Benedict XIII., and Benedict XIV. it was repeatedlyubjected to the closest scrutiny and declared authentic, worthy of devout perusal and free from error.he title "Venerabilis" was conferred upon the author. A large sized volume would be required to record

he praises and commendations written in favor of the great "City of God."OPPOSITION

As the "City of God" so strenuously maintains the prerogatives of the Mother of God and the authority of he Popes, it was not to be expected that it should escape the malicious slander and intrigues of thoseainted with Jansenism and Gallicanism. Many members of the Sorbonne in Paris were secret or opendherers of these sects at the time when the "Ciudad" was first published in French about the year 1678.he first translation in French was very inexact and contained many interpolations and false versions of

he original. Dr. Louis Elias du Pin and Dr. Hideux of the Sorbonne made this translation the foundationf virulent attacks. Du Pin was called by Pope Clement XI. "Nequioris doctrinee hominem," "A man of

ernicious doctrines." Hideux turned out to be a rabid and fanatical Jansenist, cut off from the Church asheretic. As they and other members of the Sorbonne succeeded in enlisting the sympathy of influentialGallican courtiers and church dignitaries, both in Paris and at Rome, they secured a clandestinerohibition of the "City of God," which appeared in the acts of the Congregation of the Office. When it

was discovered, no one could be found who would dare stand sponsor for it, and immediately Popennocent XI, on November 9, 1681, annulled the act, positively decreeing that the "City of God" be freelypread among the clergy and laity. The very fact that this prohibition did not issue from the Index

Commission but from a department not concerned with the examination of books, proves that it owes itsnsertion to Gallican intrigue, secretly extending even to high circles in Rome, and to the fair-minded,his sectarian attempt will be a convincing argument for the excellence and orthodoxy of the doctrines

ontained in the revelations of Mary of Agreda. MANY EDITIONS

he popularity and excellence of the great history of the Mother of God is also evidenced by itswidespread diffusion. It has appeared in over sixty editions in Spanish, Italian, French, Portuguese,German, Latin, Arabic, Greek, and Polish. Does it not seem providential that the first English translationf this great work should have been reserved for our own times? No other language on the face of thearth is the medium of so many theories, sects and isms as the English language and the "City of God" ismost timely and efficient antidote for the epidemic of false doctrines, which is sweeping over all the

arth, and affects especially the English-speaking portion of the human race. EXPECTATIONS OF THE TRANSLATOR

he translator and promoter of the "City of God" is confident that it will not be one of the books idlylling the shelves of libraries, but one which at the first cursory inspection will arouse the desire of

urther inquiry and lead to repeated and attentive perusal.he translation herewith offered is as exact and as perfect a rendition of the original Spanish intonglish, as ten years of assiduous labor and a considerable experience in literary production give a right

o expect. The subject-matter surely ought to secure for it a proper place in the more elevated ranks of nglish Literature.

May this first English translation, under the guidance of our holy faith, bring forth abundant fruits of thepirit among English-speaking people in all parts of the world.



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Feast of the Annunciation, 1912.Fiscar Marison, South Chicago.



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CITY OF GOD PART ONE - THE CONCEPTION - BOOK ONECONTENTS

CHAPTER I. CONCERNING TWO SPECIAL VISIONS VOUCHSAFED TO MY SOUL BY THE LORD ANDONCERNING OTHER ENLIGHTENMENTS AND MYSTERIES, WHICH COMPELLED ME TO WITHDRAWROM EARTHLY THINGS AND RAISED MY SPIRIT TO DWELL ABOVE THE EARTH.

CHAPTER II. HOW THE LORD, IN THE STATE IN WHICH HE HAD PLACED ME, MANIFESTED TO MEHE MYSTERIES OF THE LIFE OF THE QUEEN OF HEAVEN.

CHAPTER III. OF THE KNOWLEDGE OF THE DIVINITY, WHICH WAS CONFERRED UPON ME, AND OFHE DECREE OF THE CREATION OF THE WORLD.CHAPTER IV. HOW THE DIVINE DECREES ARE CLASSIFIED ACCORDING TO INSTANTS, AND WHATGOD IN EACH DETERMINED TO COMMUNICATE AD EXTRA.

CHAPTER V. INSTRUCTIONS CONCERNING HOLY SCRIPTURES, AND IN PARTICULAR CONCERNINGHAPTER EIGHT OF THE PROVERBS, IN CONFIRMATION OF THE PRECEDING PAGES.

CHAPTER VI. CONCERNING A DOUBT, WHICH I PROPOSED REGARDING THE DOCTRINEONTAINED IN THESE CHAPTERS, AND THE ANSWER TO IT.

CHAPTER VII. HOW THE MOST HIGH GAVE A BEGINNING TO HIS WORKS AND CREATED ALLMATERIAL THINGS FOR THE USE OF MAN, WHILE ANGELS AND MEN WERE CREATED TO BE HIS

EOPLE UNDER THE LEADERSHIP OF THE INCARNATE WORD.

CHAPTER VIII. WHICH FOLLOWS UP THE PREVIOUS DISCOURSE BY THE EXPLANATION OF THEWELFTH CHAPTER OF THE APOCALYPSE.

CHAPTER IX. THE REST OF THE TWELFTH CHAPTER OF THE APOCALYPSE IS EXPLAINED.CHAPTER X. THE EXPLANATION OF THE TWELFTH CHAPTER OF THE APOCALYPSE IS CONCLUDED.CHAPTER XI. IN THE CREATION OF ALL THINGS THE LORD HAD BEFORE HIS MIND CHRIST OUR

ORD AND HIS MOST HOLY MOTHER. HE CHOSE HIS PEOPLE AND HEAPED HIS BENEFITS ON THEM.

CHAPTER XII. HOW, AFTER THE HUMAN RACE HAD BEEN PROPAGATED, THE CLAMORS OF THEUST FOR THE COMING OF THE REDEEMER INCREASED, AND LIKEWISE SIN; IN THIS NIGHT OF THE

ANCIENT LAW, GOD SENT TWO MORNINGSTARS AS HARBINGERS OF THE LAW OF GRACE.

CHAPTER XIII. HOW THE CONCEPTION OF THE MOST HOLY MARY WAS ANNOUNCED BY THEARCHANGEL GABRIEL, AND HOW GOD PREPARED HOLY ANNE FOR IT BY A SPECIAL FAVOR.

CHAPTER XIV. HOW THE ALMIGHTY MADE KNOWN TO THE HOLY ANGELS THE OPPORTUNEDECREE FOR THE CONCEPTION OF THE MOST HOLY MARY; AND WHICH OF THEM HE SELECTED

OR HER CUSTODY.

CHAPTER XV. OF THE IMMACULATE CONCEPTION OF THE MOTHER OF GOD THROUGH DIVINEOWER.

CHAPTER XVI. OF THE HABITS OF VIRTUE, WITH WHICH GOD GIFTED THE SOUL OF THE MOST

HOLY MARY, AND OF HER FIRST EXERCISES OF THESE VIRTUES IN THE WOMB OF HER MOTHER ANNE; SHE HERSELF GIVES ME INSTRUCTIONS FOR IMITATING HER.

CHAPTER XVII. STILL TREATING OF THE MYSTERY OF THE CONCEPTION OF HOLY MARY ANDXPLAINING THE TWENTY-FIRST CHAPTER OF THE APOCALYPSE.

CHAPTER XVIII. SEQUEL OF THE MYSTERY OF THE CONCEPTION OF THE MOST HOLY MARY ASDESCRIBED IN THE SECOND PART OF THE TWENTY-FIRST CHAPTER OF THE APOCALYPSE.

CHAPTER XIX. CONTAINS THE LAST PORTION OF APOCALYPSE XXI IN AS FAR AS IT DESCRIBESHE CONCEPTION OF THE MOST HOLY MARY.

CHAPTER XX. TREATING OF WHAT HAPPENED DURING THE NINE MONTHS OF THE PREGNANCY



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OF ST. ANNE THE DOINGS OF THE MOST HOLY MARY IN THE WOMB OF HER MOTHER, AND THOSEOF SAINT ANNE DURING THAT TIME.

CHAPTER XXI. OF THE FELICITOUS BIRTH OF THE MOST HOLY MARY OUR MISTRESS OF THEAVORS, WHICH SHE THEN RECEIVED FROM THE HAND OF THE MOST HIGH, AND HOW A NAME

WAS GIVEN HER IN HEAVEN AND ON EARTH.

CHAPTER XXII. HOW SAINT ANNE COMPLIED WITH THE LAW OF MOSES IN REGARD TOHILDBIRTH; AND HOW MOST HOLY MARY ACTED IN HER INFANCY.

CHAPTER XXIII. OF THE EMBLEMS OF THE HOLY GUARDIAN ANGELS IN THEIR INTERCOURSEWITH THE BLESSED MARY, AND OF THEIR PERFECTIONS.

CHAPTER XXIV. OF THE HOLY EXERCISES AND OCCUPATIONS OF THE QUEEN IN THE FIRST YEAR AND A HALF OF HER INFANCY.

CHAPTER XXV. HOW THE MOST HOLY CHILD MARY BEGAN TO SPEAK AT THE AGE OF ONE YEAR AND A HALF; AND HOW SHE WAS OCCUPIED UNTIL THE TIME OF HER DEPARTURE TO THE TEMPLE.

BOOK I

Treats of the Divine Fore-Ordainment of Christ and His Mother; the Highest Ideals of all Creation; of he Creation of the Angel and Men as their Servants; of the Lineage of the Just Men, Finally Resulting In

he Immaculate Conception and Birth of the Queen of Heaven; and of Her Life up to Her Presentation Inthe Temple.

CHAPTER 1.CONCERNING TWO SPECIAL VISIONS VOUCHSAFED TO MY SOUL BY THE LORD AND

CONCERNING OTHER ENLIGHTENMENTS AND MYSTERIES, WHICH COMPELLED ME TOWITHDRAW FROM EARTHLY THINGS AND RAISED MY SPIRIT TO DWELL ABOVE THE EARTH.. I confess to Thee (Matth. 11, 25) and magnify Thee, King Most High, that in thy exalted Majestyhou hast hidden these high mysteries from the wise and from the teachers, and in thy condescensionast revealed them to me, the most insignificant and useless slave of thy Church, in order that Thou

mayest be the more admired as the omnipotent Author of this history in proportion as its instrument isespicable and weak.. After I had overcome the above mentioned reluctance and disorderly fears which caused so much timidesitation, lest I suffer shipwreck in that sea of marvels, the most exalted Lord caused me to feel a virtuerom on high, strong, sweet, efficacious and gentle; an enlightenment which illumined the intellect,ubjected the rebellious will, tranquilizing, directing, governing and attracting the whole range of interior nd exterior senses, thus subjecting my entire being to the will and pleasure of the Most High andirecting it in all things toward his honor and glory alone. Being thus prepared, I heard a voice from the

Almighty, which called me and raised me up toward Him, exalting my dwelling-place on high (Ecclus.1, 13) and strengthening me against the lions, that hungrily roared about me in order to snatch my soul

rom the enjoyment of great blessings in the boundless mysteries of this holy Tabernacle and City of God. Surrounded by the sorrows of death and perdition (Ps. 17, 5) and beset by the flames of Sodom andBabylon, in which we live, it liberated me from the portals of sorrow, into which I was enticed to enter.My enemies, forming visions of fallacious and deceitful delights for the misleading of my senses and theapture of them by pretended pleasures, set their allurements about me, in order that I might blindly turnoward these flames and be consumed by them. But from all these snares, laid for my footsteps (Ps.6,7), the Most High has delivered me, elevating my spirit and teaching me by the most efficaciousdmonitions the way of perfection. He invited me to a life spiritualized and angelic, and obliged me tove so cautiously, that in the midst of the furnace, the fire touched me not (Eceli, 51,6). He oftenberated me from the impure tongue, when it sought to communicate to me its earthly fables (Ps.



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18,85). His Majesty invited me to rise from the dust and littleness of the law of sin, to resist theefections of sin-infected nature and restrain its disorders, combating them by his enlighteningnspirations and raising myself above myself (Lam. 3, 28). He called me repeatedly, sometimes by theower of his omnipotence, sometimes with the correction of a Father, and at others with the love of apouse, saying: Arise, my dove, creation of my hands, make haste and come to Me (Cant. 2, 10), whom the light and the way (John 8, 12), he that follows Me, walks not in darkness. Come to Me, who amhe secure truth, and unchangeable holiness, to Me, who am the Powerful and the Wise, and the Teacher f those that follow wisdom (Wis. 7, 15).. These words were like arrows of sweet love, which filled me with admiration, reverence, knowledgend dread of my sins and of my vileness, so that I retired from his presence, shrunken and annihilated inhe knowledge of my nothingness. And the Lord spoke to me: "Come, O soul, come to Me, who am thymnipotent God, and although thou hast been a prodigal child and a sinner, arise from the earth and comeo Me, thy Father; receive the stole of my friendship and the ring of spouse.". Still remaining in that secure retreat of which I have spoken, I saw on a certain day, six angels, whomhe Almighty had appointed to assist and guide me in this undertaking and in other dangers. Comingoward me, they purified and prepared my soul, and then presented me before the Lord. His Majesty gaveo my interior being a new light and, as it were, a participation in glory, by which I was made capable

nd desirous of seeing and understanding the things, which are above the powers of a mere terrestrialreature. Soon after, two other angels, of a still higher order, appeared to me and I felt within me theower of the Lord by which they called me. I understood that they were most mysterious envoys and thathey wished to reveal to me high and hidden sacraments. Eagerly I responded, and desirous of enjoyinghe blessing which they pointed out to me, I declared to them, how ardently I longed to see what they

wished to show me and yet so mysteriously concealed from me. Then they at once answered with greaterenity: "Restrain thyself, O soul." I turned to the great princes of heaven and said: "Princes of the

Almighty and messengers of the great King. Why do you now detain me contrary to my will and why doou defer my joy and my delight, after you have called me? What force is this of yours, and what power,

which calls me, fills me with fervor, which allures and yet detains me, which attracts me to follow after

he odor of my beloved Lord and of his ointments, and yet restrains me with strong bonds? Tell me theause of all this!" They answered: "Because, in order to be instructed in all these mysteries, thou musteeds, O soul, come with bare feet and despoiled of all thy desires and passions; for these mysteries doot accommodate or lend themselves to disordered inclinations. Take off thy shoes like Moses (Exodus, 5), for such was the command given to him before he could see the wonderful bush." "Princes of eaven and my lords," I answered, "much was asked of Moses, when he received the command toerform the works of an angel while yet living in mortal flesh: but he was a saint, and I am but a sinner ull of miseries. My heart is disturbed and I am in conflict with the slavery and the oppression of sin,

which I feel in my members, and which are opposed to the law of the spirit" (Rom. 7,23). To which theyejoined: "Soul, it would indeed be for thee a most difficult enterprise, if thou hadst to execute it merely

with thy own power; but the Most High, who wishes to see in thee this disposition, is powerful, and Hewill not deny to thee his help, if from thy heart thou ask his assistance and thou prepare thyself toeceive it. And his power, which caused the bush to burn and at the same time prevented it from beingonsumed, can prevent also the fire of the passions which encompass and beset the soul, from consuming, if it truly desires to be saved. His Majesty asks for that which He desires, and can execute what Hesks. Strengthened by Him, thou canst do that which He commands (Phil. 4, 13) ; take off thy shoes and

weep in bitter sorrow, call out to Him from the bottom of thy heart, in order that thy prayers may beeard and thy desires fulfilled.". Presently I saw a most precious veil covering a treasure and my heart burned with desire to see it



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aised and to look upon the sacred mystery which I understood was hidden beneath. My desire wasnswered in the following manner: "Obey, O soul, in what was enjoined and commanded thee; despoilhyself of thyself, and then this mystery will be revealed to thee." I resolved to amend my life and tovercome my appetite; I sighed and wept with many aspirations from my innermost soul for the

manifestation of this blessing. While I made my good resolves, the veil which covered the treasure,egan to be lifted. Presently the veil fell entirely and my interior eyes saw what I shall not know how toescribe in words. I saw a great and mysterious sign in heaven; I saw a Woman, a most beautiful Ladynd Queen, crowned with the stars, clothed with the sun, and the moon was at her feet (Apoc. 12, 1). Theoly angels spoke to me: "This is that blessed Woman, whom Saint John saw in the Apocalypse, and in

whom are enclosed, deposited and sealed up the wonderful mysteries of the Redemption. So much hashe most high and powerful God favored this Creature, that we, his angelic spirits, are full of stonishment. Contemplate and admire her prerogatives, record them in writing, because that is theurpose for which, according to the measure suitable to thy circumstances, they will be made manifest tohee." I was made to see such wonders, that the greatness of them took away my speech, and mydmiration of them suspended my other faculties; nor do I think that all the created beings in this mortalfe will ever comprehend them, as will appear in the sequel of my discourse.. On another day, while my soul sweetly tarried in the aforesaid habitation, I heard a voice from the

Most High saying: "My spouse, I desire that thou rouse thyself in earnest to seek Me, and to love Mewith fervor; that thou make thy life more angelic than human, and that thou forget entirely the terrestrialffairs. I wish to raise thee as one that is poor from the dust, and as one full of need from the dunghillPs. 112, 7), so that, while I exalt thee, thou mayest humiliate thyself, and the nard of thy sweet odor

may remain in my presence; knowing thy own misery, be thou convinced from the bottom of thy heart,hat thou meritest for thyself only tribulation and humiliation. Consider my greatness and thy littleness;emember that I am just and holy; I deal with thee considerately, making use rather of my mercy and nothastising thee as thou deservest. Strive to build upon this foundation of humility all the other virtues inrder to fulfill my wishes. I appoint my Virgin Mother to teach, correct and reprehend thee. She willpur thee onward and accompany thy footsteps according to my liking and pleasure."

. While the Most High spoke to me the Queen stood near by; and the heavenly Princess disdained not toccept the office which his Majesty assigned to Her. She accepted it benignly and said to me: "Myaughter; I desire that thou be my disciple and my companion, and I will be thy Teacher; but remember hat thou must obey me courageously and from this day on no vestige of a daughter of Adam must beound in thee. My conduct and my works during my pilgrimage on earth, and the wonders, which therm of the Almighty wrought through me, shall be the mirror and the model of thy life." I prostrated

myself before the throne of the King and Queen of the universe and I offered to obey Her in all things; Iave thanks to the Highest for the favor, which He, so much in excess of my merits, conferred upon men giving me such a Guide and Protectress. Into Her hands I renewed the vows of my profession; Iffered myself to Her and proposed to work anew at the amendment of my life. Again the Lord spoke to

me:Behold and see!" Turning I saw a most beautiful ladder with many rungs; around it were many angels,nd a great number of them were ascending and descending upon it. His Majesty said to me: "This is the

mysterious ladder of Jacob, the house of God and the portal of heaven (Gen. 28, 17) ; if thou wiltarnestly strive to live irreprehensible in my eyes, thou wilt ascend upon it to Me.". This promise incited my desires, set my will aflame and enraptured my spirit; with many tears Irieved, that I should be a burden to myself in my sinfulness (Job. 7, 20). I sighed for the end of myaptivity and longed to arrive where there would be no obstacle to my love. In this anxiety I passed someays, trying to reform my life; I again made a general confession and corrected some of my



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mperfections. The vision of the ladder continued without intermission, but it was not explained to me. Imade many promises to the Lord and proposed to free myself from all terrestrial things and to reserve theowers of my will entirely for his love, without allowing it to incline toward any creature, be it ever somall or unsuspicious; I repudiated all visible and sensible things. Having passed some days in theseffections and sentiments, I was informed by the Most High, that the ladder signified the life of the most

Holy Virgin, its virtues and sacraments. His Majesty said to me: "I desire, my spouse, that thou ascendhis stair of Jacob and enter through this door of heaven to acquire the knowledge of my attributes andccupy thyself in the contemplation of my Divinity. Arise then and walk, ascend by it to Me. Thesengels, which surround it and accompany it, are those that I appointed as the guardians of Mary, as theefenders and sentinels of the citadel of Sion. Consider Her attentively, and, meditating on her virtues,eek to imitate them." It seemed to me then, that I ascended the ladder and that I recognized the great

wonders and the ineffable prodigies of the Lord in a mere Creature and the greatest sanctity anderfection of virtue ever worked by the arm of the Almighty. At the top of the ladder I saw the Lord of osts and the Queen of all creation. They commanded me to glorify, exalt and praise Him on account of hese great mysteries and to write down so much of them, as I might bring myself to understand. Thexalted and high Lord gave me a law, written not only on tablets, as He gave to Moses (Exod. 31, 18),ut one wrought by his omnipotent finger in order that it might be studied and observed (Ps. 1, 2). He

moved my will so that in her presence I promised to overcome my repugnance and with her assistance toet about writing her history, paying attention to three things: First, to remember that the creature mustver seek to acknowledge the profound reverence due to God and to abase itself in proportion to theondescension of his Majesty toward men and that the effect of greater favors and benefits must be areater fear, reverence, attention and humility; secondly, to be ever mindful of the obligation of all men,

who are so forgetful of their own salvation, to consider and learn what they owe to the Queen andMother of piety on account of the part assumed by Her in the Redemption, to think of the love and theeverence which She showed to God and the honor in which we are to hold this great Lady; thirdly. to be

willing to have my spiritual director, and if necessary the whole world, find out my littleness andileness, and the small returns which I make for what I receive.

. To these my protestations the most Holy Virgin answered: "My daughter, the world stands much ineed of this doctrine, for it does not know, nor does it practice, the reverence due to the Lordmnipotent. On account of this ignorance his justice is provoked to afflict and humiliate men. They areunken in their carelessness and filled with darkness, not knowing how to seek relief or attain to theght. This, however, is justly their lot, since they fail in the reverence and fear, which they ought toave." Besides this the Most High and the Queen gave me many other instructions, in order to makelear to me their will in regard to this work. It seemed to me temerity and want of charity toward myself,o reject the instruction which She had promised me for narrating the course of her most holy life. Iteemed equally improper to put off the writing of it, since the Most High had intimated this as the fittingnd opportune time, saying to me in this regard: "My daughter, when I sent my Onlybegotten, the world,

with the exception of the few souls that served Me, was in worse condition than it ever had been since itseginning; for human nature is so imperfect that if it does not subject itself to the interior guidance of myght and to the fulfillment of the precepts of my ministers by sacrificing its own judgment and following

Me, who am the way, the truth and the life (John 14,6), and by carefully observing my commandments inrder not to lose my friendship, it will presently fall into the abyss of darkness and innumerable miseries,ntil it arrives at obstinacy in sin. From the creation and sin of the first man until I gave the law to

Moses, men governed themselves according to their own inclinations and fell into many errors and sinsRom. 8, 13). After having received the law, they again committed sin by not obeying it (John 7, 19) andhus they lived on, separating themselves more and more from truth and light and arriving at the state of



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omplete forgetfulness. In fatherly love I sent them eternal salvation and a remedy for the incurablenfirmities of human nature, thus justifying my cause. And just as I then chose the opportune time for thereater manifestation of my mercy, so I now select this time for showing toward them another very greatavor. For now the hour has come and the opportune time to let men know the just cause of my anger,nd they are now justly charged and convinced of their guilt. Now I will make manifest my indignationnd exercise my justice and equity; I will show how well justified is my cause. In order that this mayome to pass more speedily, and because it is now time that my mercy show itself more openly andecause my love must not be idle, I will offer to them an opportune remedy, if they will but make use of for returning again to my favor. Now, at this hour, when the world has arrived at so unfortunate a pass,

nd when, though the Word has become incarnate, mortals are more careless of their weal and seek itess; when the day of their transitory life passes swiftly at the setting of the sun of time; when the nightf eternity is approaching closer and closer for the wicked and the day without a night is being born for he just; when the majority of mortals are sinking deeper and deeper into the darkness of their ignorancend guilt, oppressing the just and mocking the children of God; when my holy and divine law is despisedn the management of th

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The Mystical City of God - Unabridged Version